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OB A 

MANUSCRIPT, 

FOUND HANGING ON A POST, 

AT GORHAM CORNER, 

1819. 

COXCORD, K. II. ; 

PUBLISHED BY DANIEL COOLEDGE. 
1821. 



JiiH and islooi^, Printers. 






%* The following Tract accidentally 
falling into my hands, and bearing marks 
of pious zeal, although in a plain and hum- 
ble garb — from the solicitude of some of 
my friends, I have thought best to publish 
it, with a desire that, whatever good it 
may do, it may in no case be a stumbling 
block to any* 

PUBLISHER c 



INTRODUCTION. 

I AM an elderly Matron, living now in 
the state of Massachusetts, but was brought 
up in a town very similar to Nazareth, the 
place where our Lord made his residence. 
This city of Nazareth was a very despised 
place in the mind of Nathanael, for when 
Philip had found Christ, he said unto Na- 
thanael, we have found him of whom Mos- 
es and the prophets did write, Jesus of 
Nazareth, the son of Joseph. Then an- 
swered Nathanael and said unto Philip, 
Can there any good come out of Naza- 
reth ? Now whether this city of Naza- 
reth was more than commonly wicked, or 
whether it was because the seat of learn- 
ing was not placed there, as it was at Je- 
rusalem, the scriptures don't say ; but cer- 
tain it is that Nazareth was a despised ci- 
ty, foi the prophets prophecied that Christ 
should be called a Nazarene, and when 
Paul believed in Christ, he was accused by 
a certain orator named Tertullus, who in- 
formed the Governor against Paul and said, 
We have found this man a pestilent fel- 
low and a mover of sedition among all the 
Jews, and disdainfully called him a ring- 
leader of the sect of the Nazarenes. — 



IV 

Therefore, acknowledging myself a poor 
despised Nazarene, and being secreted 
from the world about forty years, I think 
I can excuse myself if my writing is not in 
grammatical order. Therefore I shall 
venture to say with Elih'jj 1 also will sbe^; 
mine opinion. 



True Copy of a Manuscript 

I HAVE undertaken to write a few 
pages in fai^or af the truth : which 
a certain writer ventured to write 
against. — Which is the most daring 
that ever I saw on paper written 
with pen and ink. If he had di- 
minutively spoken against people 
for holding to the spirit to one of 
his neighbors of the same principle 
with himself, the wind would as ii 
were have carried it away; but to 
use pen, ink, paper and pressing so 
that every one may see it, is worthy 
to be noticed by all those who live 
and abide in the spirit of Christ and 
own him to be their Prophet, Priest 
and King and only Teacher. But 
it seems the author of the two ser- 
mons thought none knew more than 
himself, or else he would never 



6 

have written against that precioush 
word of life, which was implanted 
in the soul of Adam, and is the 
foundation of all true religion, as 
the scriptures abundantly prove. 
Therefore for any one to think that 
it is art, or science, or skill in gram- 
mar or logic, is a mistake ; because 
God hath chosen the foolish things 
of the world to conf©und the wise, 
and God hath chosen the weak 
things of the world to confound the 
things which are mighty, and base 
things of the world and things which 
are despised hath God chosen that 
no flesh should glory in his pres- 
ence. I would ask you, what is 
more despisable or contemptible to 
the carnal mind than to believe that 
God has found out a way wherein 
man can be saved by putting his 
laws into his' mind and writing them 
in their , hearts, and giving them 
grace and light sufficient to bring 
us out of darkness, if we will but 



improve it. But those things are 
counted tooh'shness to the worldly 
wise man, who has got his learning 
and his authority of man. I say a 
Christ or a spirit within us is coun- 
ted foolishness to such men — is re- 
jected as gross enthusiasm. The 
learned rabbies take counsel against 
it and count it of but little worth* 
because he came in such a low and 
despisable way, bora of poor par- 
ents, brought up at Nazareth, a 
poor despisable town, insomuch that 
Nathanael said unto Philip, Can 
there any good thing come out of 
Nazareth ? and when here on earth, 
not where to lay his head — there- 
fore would not own him the true 
Christ, but called him Jobn the 
Baptist, some EliaB, and others Jer- 
emias or one of the old prophets. 
The case is very similar in this day, 
because Christ has condescended to 
come down to our weak capacity so 
as to put his laws in our minds and 



8 

write them in our hearfs, and com- 
pared it to a grain of mustard seed", 
or leaven, or a treasure hid in a field 
" — but the comparison not being 
suitable or agreeable tQ the carnal 
mind or the men of this world, they 
reject him and won'^t own him to be 
the true Christ, but caU him natur^ 
<xl conscience^ light of nature and com- 
mon grace : these are the nick-names 
which the wicked give Christ, now 
while hid in the centre of our 
souls. Therefore you may easily 
see that the wicked won't give him 
the honor due to his name, but com- 
pare to something inferior to what 
his character will bear. He is the 
first and the last, was dead and be- 
hold he is alive for evermore, and 
has the keys of death and hell. Let 
all the angels of God worship him, 
is the great decree to which the 
heavenly hierarchy submits with in- 
cessant transports of the most ar- 
dent devotion, and yet he conde- 



scends to be Immanuel, God with 



usJ^ 



There arc so many things that 
occur to my mind in lavor of what 
the author of the two sermons 
wrote against, that I know not 
where to leave off; but I must soon 
come to a close, Butmy mind leads 
me to write a little more in favor 
of this holy principle which the au- 
thor has so contemptuously written 
against, which the scripture abun- 
dantly proves to be the grace of 
God that bringeth salvation — the 
true h'ght that lighteth every man 
that Cometh into the world. Christ 
compares it to a grain of mustard 
seed, to leaven, a treasure hid in a 
field, and a pearl of great price for 

* Ask the Minister in the conference meet- 
i ng" what he understands by that expression or 
question the apostle Petei? asked Sapphira, but 
she returned him no answer— how is it that ye 
h ave agreed tog-ether to tempt the spirit of the 
Lord ? A-lso — where was that spirit of the Lord 
that Annanias and Sapphira agreed together to 
tempt ? 



10 

which the merchantman sold all 
and bought it. Christ says the king- 
dom of God is within you, therefore 
you need not look here nor there 
to find him, but only in your own 
hearts. I am very earnest for you 
to understand something concerning 
this precious gift, which was im- 
planted in the soul of Adam by God 
• — is Christ under the character of 
the bruiser of the serpent's head, 
and has descended to all Adam's 
posterity, and is as much ours as it 
%vas Adam's — which is to bruise Sa- 
tan under our feet, and to root evil 
propensities out of our hearts : it 
is the very gift of God which is 
given to every man to profit withal 
under a variety of names, although 
they all mean one thing, and we 
must pay attention to the business 
speedily and not hide it in the earthy 
as the slothful servant did, and the 
reply will be accordingly to us as it 
was to him if we neglect it — -Take 



11 

the talent from him, and cast ye the 
unprofitable servant into outer 
darkness, there shall be weeping 
and gnashing of teeth. O dread- 
ful — gone forever ! But seeing we 
are probationers for eternity* I pro- 
ceed further concerning this light, 
"which is a cause of so much con- 
tention in the world. Therefore I 
would ask you whether you don't 
know a little about this light when 
you are trading or bargaining with 
your neighbor or any of your fel- 
low creatures, when by lying oc 
fraudulent art you get a considera- 
ble sum : is there not something 
which whispers to your mind and 
tells you you have done wrong, you 
have got too much in your bargain? 
Are you not ready at times to an- 
swer this whisper and say to your- 
self, sure enough I have, I w^ill make 
a little restoration when I have a 
convenient opportunity, and ail will 
be well perhaps ? This opportuni^ 



12 

ty don't present itself to you very 
soon, and you begin to feel avari- 
cious, and think it not common a- 
mong men; therefore wholly neg- 
lect jt, and so you press down that 
good seed which is sown in your 
heart ; and it is the same as to oth- 
er acts of evil, to swearing, lying, 
stealing, cheating or uncleanness, or 
any other sin whatever. When you 
are pursuing such things with gree- 
diness, is there not at times some- 
thing which makes you feel uneasy 
and a little condemned in your mind, 
and leaves as it were a sting in your 
conscience for thus doing ? Is not 
this true ? I think you will answer 
in the affirmative. Is there not at 
other times, when in pain, or afflic- 
tion, or in sickness, or when you 
hear or see your fellow creatures 
dying on every side — on such occa- 
sions, are you not afraid of death or 
approaching judgment, which is 
coming on rapidly, and is to try ev~ 



13 

cry man's work ? From whence ar- 
ise these fears ? Is not this the spi- 
rit of the Lord, which is caUingon 
you to believe in the hght, that ye 
may be the children of the light ? 
Therefore I beg of you as a friend 
to entertain and embrace that light 
and spirit which is calling you out 
of sin and darkness, and in thus do- 
ing and giving up your whole heart, 
you will find strength, and the day- 
slar will burst forth out of the 
darkness — then you will be light in 
the Lord, and come into anew cre- 
ation by the grace of God* But if 
rejected, it will make you cry with a 
great and exceeding bitter cry, as 
Esau did^ This spirit of truth is 
our birth right, and if sold for the 
things of this world, which are sim- 
ilar to Esau's pottage — he sold his 
birth right, therefore he lost the 
blessing, and was rejected ; for he 
fourui no pJace of repentance, tho^ 



14 

he sought it carefully with tears. 
Beware and sell not your birthright. 

My design in writing this sci*olI 
is not to hurt the feelings of any 
person, only those that the truth 
will hurt. Such I wish might be- 
lieve and receive the truth in the 
love of it. Neither is it my design 
to please or displease any sect or 
denomination whatever, any fur- 
ther than what the truth will grati- 
fy ; but my intention in writing was 
because I thought the truth suffer- 
ed, and I, being stirred in my spirit 
as Paul was when he saw the city 
wholly given to idolatry, and out of 
the love and good will I have to 
my fellow creatures, I have tried 
according to my capacity to convey 
my ideas to them of where their 
strength lies and where Christ is to 
be found. The Lord hath shewed 
thee, O man, what is good, and 
what he requires of thee is to do 
justly and love mercy, and to walk 



15 

humbiy with thy God. What I 
have written is what I have expe- 
rienced myself, which I can attrib- 
ute to no man, for I neither receiv- 
ed it of man, neither was I taught it 
but by the revelation of Jesus Christ, 
wnicn I can say in truth and sincer- 
ity ; and io say otherwise I shall 
make myself a transgressor, and if 
disbelieved by the unbelieving 
world it matters not to me as to 
myself; if I have got the pearl of 
great price m ray possession, I can 
have the benefit of this inestimable 
treasure, and no one can interfere. 
Although the gentile world may 
laugh and scoff, for that was always 
the case, but as then, he that was 
born after the flesh persecuted him 
that was born after the spirit, even 
so it is now. Galatians 7th chap- 
ter 29th verse. I have endeavor- 
ed to write as intelligibly as I could^ 
so you might understand my mean- 
ing, although you may find many 
m 



16 

things incorrect, and no wonder — if 
the learned men make mistakes, 
that I make more. 

If herein thou meefest with any 
thing that may seem harsh against 
that which men advance, let it not 
be an offence to thee, but try 
whether it be agreeable to the 
scriptures or not : perhaps you may 
know by asking yourself a few ques- 
tions, Am I born of the spirit? do 
I know I am converted and become 
a^ a little child ? do I know Christ 
and the power of his resurrection ? 
am I crucified to the world and the 
world to me ? have I crucified the 
flesh with the affections and lusts? 
have I renounced the hidden things 
of dishonesty ? have I experienced 
that the day star has risen in my 
heart and expelled nature^s dark- 
ness ? If you can answer yourself to 
these questions in the affirmative, 
you can judge : otherwise judge 



17 

nothing before the time. 1st Con 
4th chapter, 5th verse. 

Into whose hands these lines 
should fall, I beg of you to read 
themcarefullj, and use them ten- 
derly as Pharaoh's daughter did the 
little babe Moses, when she found 
him among the flags. It was my 
design at the first to have this 
scroll deposited in the hands of 
Capt. Hatch, and good reason can 
be given why, hearing since that 
he has taken a long journey,! should 
wish to have it deposited in the 
hands of a man by the name I think 
of either John or JonathanHanscom, 

Beware of your man-made min- 
isters, for they will lead you down 
to the chambers of death, except 
you can extricate yourselves from 
them before you drop this clayey 
tenement-^for then it will be said^, 
he which is filthy, let him be filthy 
still ; and he that is holy, let him 



' 18 

he holy still : and I being confident 
there can be no alteration after 
death ; and time is passing away 
rapidly, and death with his pointed 
dart almost ready to give the fatal 
blow — therefore I have used plain- 
ness of speech, otherwise I should 
not. Such are blind guides who 
j^eject against the spirit of the 
Lord, therefore beware of them. 

Having heard some time ago of a 
book entitled two sermons on chris- 
tian fellowship, preached at Gor- 
ham, by Jlsa Randj which is wor- 
thy of our consideration, and also 
of lamentation. The author says, 
when speaking of the Friends, " I 
have the satisfaction to allow that 
these are in general an economical, 
industrious and fair dealing people. 
We regard them as good citizens, 
but the present question is, what 
are their claims as christians-— they 
deny all external ordinances, though 
these are not effectual to salvation 



19 

without internal religion, yet they 
are important institutions and ex- 
pressly coDjmanded by the great 
head of the Church, But my 
opinion is, if they \^ere commanded 
by Christ, they were not binding, 
but for a certain time, which was 
to be done aw^ay in Christ, or else 
Paul misunderstood his mission, for 
Paul sdLjQ^blotting out tke hand wri- 
ting of ordinances that was against 
us which was contrary to ns, and 
took it out of the way nailing it to 
his cross^ and then he says, and hav- 
ing spoiled principahties and pow- 
ers, he made a shew of them open- 
ly triumphing over them in it ; and 
Paul says to the Ephesians having 
abolished in his flesh the enmity 
even the law of commandment^ 
contained in ordinances, for to make 
in himself of twain one new^ man, 
so making peace : and it is very ev- 
ident that the Apostle thought that 
internal religioawas sufficient with« 



20 

Giit any outward ordinances, or 
else he never would have tried to 
persuade them to come off from 
them, which he certainly did. — 
Hear what he says to the Colos- 
sians : Wherefore if ye be dead 
with Christ from the rudiments of 
the world, why, as though living in 
the world, are ye subject to ordi- 
nances ! Then he says to the same 
people, touch not, taste not, handle 
not, which are all to perish with the 
using often the commandments and 
doctrines of men ; and furthermore 
Paul says when he wrote to the 
Galatians, ye observe days and 
months, and times and years ; I am 
afraid of you, he says, lest I have 
bestowed upon you labour in vaia. 
The apostle when speaking of 
Christ, said to the Colossians, Ye 
are complete in him which is the 
head of all principality and power. 
These scriptures which I have quo- 
ted mean something, and something 



21 

for our Instr'Gclion and learning. I 
verily think I have brought in scrip- 
ture enough to prove this point to 
every discerning eye. 

Now comes on the second ac- 
cusation against the Quakers or 
Friends. The author of the two 
sermons says, " the Quakers do not 
observe the sabbath very well.'' — 
Neither did Christ observe any par- 
ticular day for holy time, but it was 
the scribes and the pharisees, and 
hypocrites and the blind priest 
who was so very zealous of the 
sabbath day, and persecuted Christ 
for not observing the sabbath, and 
said of him, This man is not of 
God, because he keepeth not the 
sabbath day. Who knew best — 
Christ or the Pharisees, think you? 
Another instance of the Jews per- 
secuting Christ, was his heahng the 
woman which had a spirit of infir- 
mity eighteen years, and could be 
cured by none before the great 



g2 

Physician of soul and body had pity 
on her and made her straight The 
ruler of the synagogue answered 
with indignation because that Jesus 
hpd healed on the sabbath day, and 
said unto the people, There are six 
days in which men ought to work; 
in them therefore come and be heal- 
ed, and not on the sabbath day — 
and the Lord called him a hypo- 
crite for his trouble and pains ; and 
another instance of the same na- 
ture you may find in the 5th chap. 
^ of John the Evangehst, where the 
Jews persecuted Jesus and sought 
to slay him, because he had healed 
the impotent man on the sabbath 
day, and very zealous were they. 
The apostle when he wrote to the 
Colossians said, let no man there- 
fore judge you in meat or in drink, 
or in respect of an holy day, or of 
the new moon, or of the sabbath 
days, which are a shadow of things 
to come, but the body is of Christ. 



23 

And I think it is very evident, all 
those outward things pointed to 
Christ which was to come and was 
to be fulfilled in him which is the 
great head of the church : and it 
was said bj some that Jesus of 
Nazareth shall destroy this place 
and shall change the customs which 
Moses delivered us ; and very true 
it is, for he is Lord even of the 
sabbath day. Yet afterward the 
apostle speaks of another day of 
rest that remaineth to the people 
of God which is superior to any 
outward sabbath ; for he that is 
entered into his rest, he also bath 
ceased from his own works as God 
did from his. Let us labour there- 
fore to enter into that rest which 
will make us happy in this life and 
that which is to come. There is 
where you may find rest to your 
souls, and peace of conscience, my 
dear friends. I would cite you to 
read the 4th chap, of Hebrews* 



24 

Kow I will quit writing on this ac- 
cusation, by asking one question — 
why was it that the Scribes and 
Pharisees and hypocrites were so 
very zealous of the sabbath, and 
Christ and his disciples were not ? 
The third accusation against the 
Quakers is — " they deny most of 
the doctrines of the gospeh" That 
is not true. They say every man 
has the spirit within him, some 
moral goodness, some holy princi- 
ples, which only need to be cultiva- 
ted, and he becomes fit for the kmg- 
dom of God. "They of course deny 
regeneration, by taking away ail 
necessity for it, and yet regenera- 
tion with them is so great a work 
that many look tor no other resur- 
rection." This seems to be a right 
down contradiction, to say they de- 
ny it, and then to say it is such a 
great work they look for no other 
resurrection. I will answer to this 
a little, and then I will shew my 



25 

opiuion concerning the main thing 
the author is against, which is man 
being visited with the seed of the 
kingdom. This is such a perplexi- 
ty to his naind he cannot endure it, 
neither can he extricate himself 
from it. There is great disputing 
in this day concerning the resur- 
rection of the body, which is very 
needless ; ior it is very evident by 
the scriptures the same body never 
comes up again — but something 
similar to what was sown may ap- 
pear. Paul, the great apostle of 
the gentilesj says, it chance of 
ivheat or some other grain. It 
seems he was very indifferent about 
the Blatter, for he says, what ad- 
yantageth aie if the dead rise not ? 
as much as to say, it is no matter 
aboiU thi;? corrupted body, wheth- 
it would rise or no ? and so he 
leaves it to him who can prepare 
a body according to his o^th mine! 



26 

and then he says,bnt givethit abo- 
dj as it hath pleased him. But it 
is expedient for us to know the 
resurrection of the soul. Paul 
when he wrote to the Philippians, 
says, that I may know him and the 
power of his resurrection, and the 
fellowship of his sufferings being 
made conformable to his death. 
This is the resurrection we must 
experience if e^er we attain to 
happiness, and it is what the apos- 
tle John meant in his revelation, 
where he says, blessed and holy is 
he that hath part in the first resur- 
rection ; on such the second death 
hath no power. 

I will shew you my opinion con- 
cerning man being visited with the 
seed of the kingdom or God's grace, 
which is the same thing if you will 
but allow scripture authority to 
prove the authenticity of it. The 
first 1 will mention is when Adami 
fell it was promised by God that 



27 

the seed of the woman should 
b.ruise the serpent's head; and we 
can reasonably beheve that God in- 
tended that we should have the 
benefit ot^ that promise as well as 
Adam. You alJ hold we partook 
of the fall or curse with him, and 
why not; the blessing with him ? 
why shpuld we exempt ourselves 
from such a great privilege, which 
is the greatest we can enjoy in this 
^vorld and likewise in eternity? 
for it is very certain that that prom- 
ise is that word of life that was im- 
planted in the soul of Adam ; and 
we all have the benefit of it if we 
will but embrace and cultivate it : 
it is so precious that Paul calls it 
the grace of God that bringeth 
salvation, which hath appeared to 
all men, teaching us that denying 
ungodliness and worldly lusts, we 
should live soberly, righteously and 
godly in this present world. St. 
John calls this precious word of 
C2 



28 

life the true light^ which lighleth 
every man that cometh into the 
world. Christ says of himself, I 
am the light of the world, he that 
followeth me shall not walk in dark- 
ness, but shall have the light of life. 
Furthermore Jesus said to the un- 
believing people, them that had 
not embraced his doctrine, yet a 
h'ttle while the light is with you, 
walk while you have the light lest 
darkness come upon you ; for he 
that walketh in darkness knoweth 
not whither he goeth. Then he 
exhorts the people and says, while 
ye have the light believe in the 
light, that ye may be the children 
of light. Likewise you read in the 
1st chapter of St. John, 5th verse, 
the •light shineth in darkness and 
the darkness comprehended it not: 
This is when the darkness is pre- 
dominant^ and hath the ascendancy ; 
but the apostle Peter speaks more 
largely concerning this light, which 



29 

occasions so many disputes in the 
world, and the reason^ — because 
they have not believed in the h^ht 
and become children of the light. 
But let us take particular notice 
of what Peter said after he had 
been with Christ on the mount, and 
rehearsed the wonderful things he 
had seen there : yet something more 
extraordinary he is about to com- 
municate to our understanding, 
which is worthy of our notice, when 
he said, We have also a cnbre sure 
word of prophecy, wi)ereunto ye 
do well that ye take heed, as unto 
a light that shineth in a dark place. 
Mind, my friends, that the apostle 
Peter says in a dark place^ until the 
day dawn and the day star arise in 
your hearts. Now when this star 
bursts out through the darkness, 
then we believe in the light, and 
are called in scripture the children 
of light. For Paul says to the E- 



30 

phesians, For je were sometimes 
darkness, but now are ye light id 
the Lord. Moreover, we are cre- 
ated anew in Christ Jesus and come 
into a new creation bj the grace, of 
God, which is this implanted word 
of life, inspoken in the soul of Ad- 
am by God, w^hich is the promise 
God made to Adam, that the seed 
of the woman should bruise the 
serpent's head — is Christ in our 
hearts ; and there we must find 
him, if we are so happy as to find 
him at all — for tho apostle Paul, 
when he wrote to the Romans, 
says — Say not in thine heart, who 
shall ascend into heaven, that is, to 
bring Christ down from above, or 
who shall descend into the deep, 
that is to bring up Christ again from 
the dead — ^but what saith it, the 
•word is nigh thee, even in thy mouth 
and in thy heart, that is, the word 
of faith which we preach. How 
can the apostle speak in plainer 



L 



31 

terms than he does to convey to our 
understandinoj where Christ is to 
be found ? And Christ himself sajs 
he is not in the secret chambers 
nor in the desert: and when the 
Pharisees demanded of hi^ when 
the kingdom of God should coo^e, 
he answered them and said, Behold 
the kingdom of God is within you. 
But it is in no wise strano^e for such 
who are seeking God by art and 
science to miss of Christ Consid- 
er how it was that the carnal Jew, 
the deep-read Scribe, the learned 
Kabbi, the religious Pharisee, not 
only did not receive, but crucified 
their Saviour. No wonder they 
did not receive Christ, for they 
were so high and lofty in their own 
conceit, they would not sacrifice 
their own high learning to be taught 
by Christ, who is all wisdom and 
teaches us as never man taught. — 
Now if the deep read Scribe, the 
learned Kabbi and the religious 



32 

Pharisee cannet find where Christ 
is, what shall we do who are illiter- 
ate and ignorant ? What shall we 
do? Have we not need of a reve- 
lation to understand the scriptures, 
when the prophet Isaiah says, The 
vision of all is become unto you as 
the words of a book that is sealed, 
which men deliver to one that is 
learned, saying, read this, I pray 
thee, and he sai[b, I cannot, for it 
is sealed. Isa. xxix. 11,12, And 
the book is delivered to him that 
is not learned, saying, read this, I 
pray thee ; and ne saith, I am not 
learned. Now, my dear friends, 
you see that both learned and un- 
learned make tlieir excuse, and ac- 
knowledge they understand not the 
vision. So it is very obvious it is 
not the learning which one man gets 
of another that can make known 
the interpretation of the vision ; 
but however John the divine cites 
us to one which is altogether wor- 



33 

thy to open tlie book and to loose 
the seals thereof. I remember in 
the 5th chapter of the Revelation 
of St. John the divine, when he 
vras in the Isle of Patmos, he saw 
in the right hand of him that sat on 
the throne a book, written within 
and on the back side, sealed with 
seven seals ; and the question was 
asked by an angel, and he proclaim- 
ed it with a loud voice. Who is 
worthy to open the book and ta 
loose the seals thereof? and no 
man in heaven, nor in earth, nei- 
ther under the earth, was able to 
open the book neither to look 
thereon : then John wept much be- 
cause no man was found worthy to 
open and read the book. Now me- 
thinks it was joyful news to John 
when one of the elders said unto 
him, Weep not, behold the Lion of 
the tribe of Judah, the root of Da- 
vid, hath prevailed to open the 
book and to loose the seven seals 



34 

thereof. Seeing these places in the 
Bible so plain, I think I have quot- 
ed scripture enough to prove there 
is a necessity of revelation to un- 
derstand the scriptures, and that 
we have a talent to improve in or- 
der to make oor caHing: and elec- 
tion si^re, and to work out our own 
salvatipn with fear and trembling* 
SJow the apostle ^ays, itis God that 
worketh in you to will and to do for 
his own good pleasure. Now, my 
friends, this is not a God awav be- 
yood the stars that is here spoken 
of, but it is that word of promise 
which is nigb us and in us : it is the 
bruiser of the serpent's head, and 
it is EmDjanuel, which being inter- 
preted, is God with ns. Now it 
seems you may see plainly that 
Christ is calhng on us to letuin, re- 
pent and live, which he certainly 
is ; ancl we need not ascend nor de- 
scend, for he is nigh to every one of 
us. 



35 

The author of the two sermons 
says, when speaking of the friends, 
"and all they say or think of Christ 
is of his operations as a spirit on the 
human mind; in short their ideas 
of religion are of a hidden, mystical, 
mysterious nature — they put the 
most dark and fanciful construc- 
tions upon the word of God, render 
it a very uncertain thing, rather 
than a lamp unto our feet and a 
light unto our path ; but their most 
objectionable principle and the 
cause of their embracing most of 
the others, is, they suppose they 
receive new revelation — they ad- 
mit that the scriptures are impor- 
tant and useful, but believe they 
are as a standard of doctrine and 
practice much inferior to the in- 
ward suggestions of the spirit, with 
which all, especially their leaders, 
are favored." There is something 
in the last clause of his accusation 



36 

against the friends, which I think 
not worth commenting on, only I 
will mention one charge he has 
brought against the friends in pair- 
ticular, which I thought fit to men- 
tion, which is that Jesus Christ nev- 
er came in the flesh as man, which 
1 never heard or read amongst 
them — and a few things more of 
less moment which I shall pass by. 
I shall only say I thought he wrote 
them from the imagination of his 
own heart. The author says of 
the Friends, " all they say or think 
of Christ is of his operation as a 
spirit on the human mind/' I an- 
swer what can we say or think of 
Christ better than to know and ex- 
perience the operation of his spirit 
on our minds when it is the very 
inlet to all religion. No other pas- 
sage or entrance can we have to 
enter into the holiest by the blood 
of Jesus only by his spirit: it will 
lead us into a new and living way^ 



37 

which he hath consecrated for us 
through the vail, that is to say, his 
flesh. Subscribe or describe anj 
other way into the hoHest than 
what I hare prescribed, a coaipen- 
sationshalt thou have. The au- 
thor says of the friends, " In short, 
their ideas of religion are of a hid- 
den, mystical, mysterious nature. 
They put the most dark and fanci- 
ful constructions upon the word of 
God, and render it a very uncer- 
tain thing rather than a lamp unto 
our (eet^ and a light unto our path/' 
I believe with David that the word 
of the Lord is a light to our (eetj 
and a lamp to our path^ — with the 
Evangelist John^ that in the begin- 
ning was the word and the word 
was with God and the word was 
God — with Paul, that the word 
of God is quick and powerful, shar- 
per than any two edged sword, 
piercing even to the d/viding asun- 
der of soul and spirit, and of the 



38 

joints and marrow, and is a discern-J 
erof the thoughts and intents of the 
heart. Likewise I believe with 
John that the word was made flesh, 
and he beheld his glory. Also 1 
believe with John the revelator 
when he was in the Isle of Patraos: 
then he described the blessed son 
of God and said of him, And he 
was clothed with a vesture dipped 
in blood, and his name is called the 
word of God. So we may plainly 
see that the Bible is not the word 
of God, for it is very evident that 
Christ is styled the word of God in 
the scripture, and it is this Tery 
word of God, or Christ of God, that 
reveals the scriptures to us at this 
present time by his spirit ; and^ it 
was he that instructed his disciples 
after his resurrection. When they 
were going to a village called Em- 
maus, there he expounded unto 
them the things concerning him- 
self out of the scriptures, and when 



\ 



39 

he appeared to them the second 
time, then opened he their under- 
standing that they might understand 
the scriptures ; and he taught them 
at sundry times as they were able 
to bear it or hear it. And it is he 
that can loose the seals of the book 
that Isaiah saw, which was deHv- 
ered both learned and unlearned, 
and neither of them could under- 
stand and read the book ; and he is 
the one that was authori2:ed to un- 
loose the seals of the book that 
John saw which was sealed with 
seven seals ; and he has all power 
in heaven and in earth. There is 
none that can exceed hiro. He 
is omnipotent, ommpresen.t, omni- 
scient, and has the key of David, 
and openeth and no man shutteth, 
and shutteth and no man openeth; 
and this is the prophet which is 
spoken of in Acts, that the Lord 
God should raise up and it shall 

m 



40 

come to pass that every soul which 
will not hear that Prophet shall be 
destroyed from among the people* 
Seeing Christ is the great Prophet, 
Priest and King, and solely the su- 
preme judge of the whole universe, 
let us be persuaded to touch his 
golden sceptre and live : otherwise 
we must bow under his iron rod. 

When the author says of the 
friends, that "their ideas of religion 
are of a hidden, mystical, mysteri- 
ous nature — they put the most dark 
and fanciful consrructix)ns upon the 
wordof God''— I think of what the 
Lord says by the mouth of the 
Prophet Isaiah, Woe unto them 
that call evil good and good evil — - 
that put darkness for light, and 
light for darkness. And Paul says, 
if our gospel be hid it is hid to 
them that are lost, whom the God 
of this world hath blinded ; to the 
minds of them which believe not, 
lest the light of the glonous gospel 



41 

of Ciirist, who is the image of God, 
should shine unto them. And 
there is more of this description, 
such as rebel against the Hght and 
such as are darkened in their own 
imaginations and won't come to the 
light, lest their deeds should be re- 
proved. Persons of this descrip- 
tion seem to be of the race or pro- 
geny of the Egyptians: they saw 
not one another, neither rose any 
from h's place for three days, but 
all the children of Israel had light 
in their dwellings. Likewise the 
same pillar of fire which guided the 
Israelites, was a cloud and darkness 
to the Egyptians, but it gave light 
by night to them, the Israelites. 
Therefore you may see plainly 
what is light to the children of God 
is darkness to the wicked and unbe- 
h'eving, for it remains true that the 
natural man cannot discern the 
things of the spirit of God, for they 
are foolishness unto him and he 



42 

cannot know them because they 
are spiritually discerned. So I 
think that every intelligent crea- 
ture may see that without a reve- 
lation we cannot understand the 
scriptures. He says of the friends, 
*• they admit that the scriptures 
are important and useful, but be- 
lieve they are as a standard of doc- 
trine and practice much inferior to 
the inward suggestions of the spirit 
with which all, especially their lead- 
ers, are favored." He seems to 
bring it in as an accusation against 
them in holding they must have the 
spirit of Christ. I would ask him 
if I could see him, what kind of a 
minister would he be without the 
spirit. Seeing Christ teaches his 
ministers and people into the mys- 
teries of the kingdom of heaven 
himself, yet he himself was never 
taught by any man, and he chose 
his disciples out of the illiterate 
and ignorant people^ that is in man's 



43 

account, excepting Paul, and he was 
a great learned man — he was 
brought up at the feet of Gamaliel, 
which was a Pharisee and very 
like a persecutor ; or else Paul did 
more hurt with his learning than 
his master ; for it is very evident 
that Paul before his conversion was 
a great persecutor, insomuch that 
he wanted to destroy all that called 
on the name of Clarist and went 
unto the High Priest and desired 
©f him letters to Damascus that 
if he found any of this way, wheth- 
er they were men or women he 
might bring them bound unto Jeru- 
salem. Hear what he says now. 
But I certify you brethren, that the 
gospel which was preached of 
me is not after man ; for I neither 
received it of man, neitlier was I 
taught it, hut by the revelation of 
Jesus Christ. Therefore to laugh 
and ridicule people for holding; that 
they must have the^'spirit of Christ 



44 

and a revelation to understand the 
scriptures is putting a great affront 
on the majesty of heaven, and will 
surely come under the appellation 
with them that are spoken of in 
the 19th chap, of Luke, verse 14, 
27, who sent a message after the 
nobleman, saying, we will not have 
this man to rule in, and reign over 
us. Read the 27th verse. You 
may see what the wages of those 
were, who sent the message. And 
so it will be with all them who des- 
pise and reject the spirit of the 
Lord, when it is the very inlet to 
all the riches of eternity. We can- 
not be saved without the spirit, and 
it is of longer date and duration than 
the Bible. People were saved be- 
fore the Bible was written, but not 
before the spirit of the Lord was, 
for that is from everlasting to ever* 
lasting or ever the earth was. 
Therefore I think the spirit ought 
to have the preference. Further* 



45 

more^ Paul says, if any man have 
not the spirit of Christ, he is none 
of his, 14th verse. For as manjf as 
are led by the spirit of God they 
are the sons of God. This isscrip* 
ture, and if you won't allow of this 
to prove the matter, you won't al- 
low of scripture authority to prove 
any thing. Therefore I will leave 
you to God and the word of his 
grace. Farewell. 

MARY STILL, 



TO ASA RAND. 

Art thou the man that has 
emplo\ed thy pen in writing 
against the spirit of the Lord ? 
Post thou not know, O nianj 
that thou hast exempted thy- 
self from heinga child of God 
or a disciple of Christ? Dost 
thou not remember that when 
Paul wrote to the Homans, he 
said, ^^if any man have not the 
spirit of Christ he is n>one of 
his." And the same apostle, 
when he wrote to the Corinthi- 
ans, when speaking of Christ, 
said that no man can say that 
Jesus is the Lord but by the Ho- 
ly Ghost ; and there are many 
more places in the Bible which 
corroborate this text of scrip- 
ture. Thou art a great advo- 

E 



48 

eate for the Bible, as I have 
heard, and what can be the 
matter that thou dost not seem 
to understand what it contains? 
It must be because the spirit 
of the Lord is rejected anil 
pressed down, as he sajs bj 
the Prophet Amos, Behold I 
am pressed under jou as a cart 
is pressed that is full of 
sheaves. Therefore it is cer- 
tain that man can and does 
grieve and quench the spirit 
of God. Bat if thou reject 
against this, whv was it written 
in the Bible, or why did the 
apostle command us not to 
giieve or quench the sph4t ? 
Or dost thou think the apostle 
added this text beyond his mis- 
sion, or dost thou think it is 
some spirit outward, or w hat 



49 

dost thou think ahout it. Where 
is this spirit that the apostle 
CO in mauds us not to (grieve and 
quench, if it is not in our 
hearts ? Dost thou think it is 
in Europe, or Asia, or in Afri- 
ca, or is it as near as America, 
and when it gets a little nearer 
to us, tlien we must pay atten- 
tion to it and not grieve nor 
quench it ? Is this what the 
apostle means ? I answer no. 
For then he would have con- 
tradicted hniself, for he said, 
it is nigh thee, even in thy 
mouth, and thy heart ; and so 
thou will find to thy joy and 
consolation, or with slAirae and 
confusion of face. A man that 
rejects beting led and gaided 
by the s irit of Christ, may be 
compared ta a man that runs a 



50 

race in a dark night. He is 
ready to butt against every 
thing that stands in his way; 
hut he that followeth this des- 
pised Jesus in the way of re- 
generation, until ( hrist the 
bright and morning star bursts 
forth and expels nature's dark^ 
ness in the Iieurt— such an one 
shall not walk in darkness, but 
shall have the light of life. I 
understand that thou hast spo- 
ken in contempt of divine rev- 
elation, without which we can- 
not understand the scriptures 
spiritually, because the BibW 
says they are spiritually dis^ 
cerned and to despise a revela- 
tion is as absurd as to reject 
against the spirit of Christ be- 
ing in US5" which is the only 
thing that can bring us out of 



51 

the vanity of time into the rich- 
es <)i eteniity ; and if thou 
teai'h people any other way 
than this thou wilt be pronoun- 
ced a blind guide by the great 
jud;4e of the universe, and theii 
it will avail thee nothing to ask 
thy church and people wheth- 
er thou reject Christ and a 
revelntion of his spirit or not ; 
and then thou must give an ac- 
count of thy stewardship and if 
there is not a zvell doiie^ good 
and faithful servant, for the 
answer, it seems that this audi- 
tory will he a swift witness 
against thee. The conse- 
quence then will be dreadful. 
As certain as thou art a son of 
J\di)ni, thou wilt have to bow to 
this h ^!y principle, whi^h is in 
thv heart, as stout as thou art 

E2 



52 

against it now* For it is writ« 
ten that at the name of Jesus 
every knee shrill bow and eve- 
rytongue shall confess to God. 
What is meant by tliis bowing 
to the name of Jesus, but by 
coming down from our own 
wisdom and high imaginations 
and self conceit, and sacrifice 
it all for the sake of Christ and 
take Mary's seat, which was at 
his feet, and humble thyself to 
be taught of him who is meek 
and 1 >wly in heart. This 1 un- 
derstaid is bowing to his mild 
sceptre of mercy, which will be 
ioy and consolation to that soul 
that submits to this heavenly 
teacher ; but if rejected until 
thou drop this earthly taberna- 
cle, thou must bow under his 
severe justice and hot displeas- 



53 

ure. Surely then thou wilt be 
weighed iii the balances and 
found wanting ; for nothing 
can turn the scale but acknowL 
edging this lowly Jesus in thy 
heart. I am thy friend and 
well wisher. 



Chapter fifteenth of the third volume 
of Thomas ClarlcsorCs *^ Portrait* 
ure of Quakerism^'^ sections firstp 
secondj und third. 

I COME now to the arguments which 
the Quakers have to offer for the r ^^jection 
of the use of baptism and of the sacrarnent 
of the supper ; and first for that of the use 
of the former rite. 

Two baptisms are recorded in scripture 
—the bftptisiB of John, and the baptise of 
Christ. 

The baptism of John was by water, and 
a Jewish ordinance. The wishing of gar- 
ments ^nd ot the body, writ :h were called 
baptisms by the Eiieiiistic J ?ws, were en- 
joined to the J * wish nation, as modes of 
purification from legal pollutions, sy nboli- 
cal of that inward oleansiug A the hearty 
which was necessary to pcrsjns before 
they could hold sacred offices, or pay their 
religious homage in the te ople, or became 
the true worshippers of God. The Jewsi 
therefDre, in after times, when they made 
pros::Jytesfrom the Heathen nationsj^njoin*- 
cd these the same customs as they observe 



56. 

(cd themselves. They generally circumci- 
sed, at least the proselytes of the covenant, 
as a mark of th^^ir inoorporatian into the 
Jewish church, and they afterwards wash- 
ed ti^em with water or baptised tnern, 
v/hich was to be a sign to them of their 
having been cleansed from the filth of idol^ 
atry, an i an emblem of their fitness, in 
case of a real cleansing, to receive the pu- 
rer precepts of ttie Jewish religion, and to 
"waik ir* newness of life. 

Bapdsm therefore w?5i,s a Jewish ordin- 
ance, used on religious occasions : and 
therefore John, when iie endeavoured by 
means of his preaching to prepare the Jews 
for the coming of the Messiah, and their 
minds for the reception of the new reli- 
gion, used it as a symbol of the purification 
of heart, that was necessary for the dispsn- 
sation which was then at hand. He knew 
that his berers would understand the 
meanirig of the ceremony. He had reason 
also to btlieve, that on account of the na- 
ture of his mission, they would expect it. 
Hence the Sanhedriui, to vbom the cog- 
nizance cf the legal cleansings belonged, 
when they were iniormed of the baptism of 
John, never expressed any surprise at it, as 
a new, or unusual, or improper custom. 
They only found fault with him for the ad^ 
ministration of it, when he denied himself 
to be either Elias or Christ. 



57 

It %vas partly upon one of the principles 
that hnve been nii:ntionecl, that Jesus re- 
ceived the baptisS*in of John. He received 
it as it is recorded, because ^< thus it be- 
came bim to fulfil all righieoi^sncss.*' By 
the fujfillins^ of righteousness is meanly the 
fulfilling of the ordinances of the la^v, or the 
custonrjs required by the Mosaic dispensa- 
tion in particular cases. He had already 
undergone circumcision as a Jewish ordi- 
nance, and he now submitted to baptism^ 
For as Aaron and his sons were baptized 
previously to the taking upon them of the 
office of the Jwish priesthood, so Jesus 
was baptized by John previously to his en- 
tering upon his ov/n nuinistry, or becoming 
the high priest of the Christian dispensa- 
tion, 

B^t though Jesus Christ received the 
bsptism of John, that he might fulfil ail 
righteousness, others received it as the 
b-ptism of repentance from sins, that they 
might be able to enter the kingdom that 
Vfas at hand. Thi? baptism., however, was 
not initiative into the Christian church. 
For the Apostles rebaptized seme who had 
been baptized by John. These, again, who 
received the baptismof John, did not pro- 
fess faith in Christ. John agiiin. as well as 
his doctrines, belonged to the Old Testa- 
ment. He was no miDister under the new 



58 

dispensation, but the last prophet under the 
law- Hence Jesus said, that though none 
of thi prophets " were greater iimn Joha 
the baptist, yet he that is least in the king- 
dom ot Heaven is greater than he." Nei- 
ther did he ever hear the Gospel preached ; 
for J'visus did not begin his miuistiy tillJoha 
had been put into prison, where he was be- 
headed by the orders of Herod. John, ia 
short, was with respect to Jesus, what Mo- 
ses was with respect to Joshua. Moses, 
though he conducted to the promised land, 
and was permitted to see it frotn Mount 
Nebo, yet never entered it, but gave place 
to Joshua, whose name, like that of Jesus, 
signifies 4 Saviour. In the same manner 
John conducted to Jesus Christ. He saw 
him once with his own eyes, but he was 
never permitted, while alive^ to enter into 
his spiritual kingdom. 

The second baptism, recorded in the 
scriptures, is that of Christ This may be 
ealled the baptism of the Gospel, in contra- 
distinction to the former, which was that of 
the law. 

This baptism is totally distinct from the 
former. John himself said, (a)" I indeed 
baptize you with water unto repentance; 
but ne that cometh after me, is mightier 

|a) Mat. ill. 11. 



S^9 

ihanI,\vhoso shoes I am not worthy to 
bear. He shall baptise you with the Holy 
Ghost, and with fire/' 

From these words it appears, that thU 
baptism is distinct, in point of time, from 
the former; for it was to follow the Bap- 
tism of John : and secondly, is nature and 
essence ; for whereas that of John was by 
water, this was to be by the spirit. 

This latter distinction is insisted upon by 
lohn in other places. For when he was 
questioned by the Pharisees (6)''whyihe bap- 
tised if he was not that Chiist, nor Elias^ 
Bor that prophet," bethought it a sufficient 
excuse to say, " I baptize with water ; 
that is, I baptize with wattr only ; I use on- 
ly an ancient Jewish custom ; I do not in- 
trude upon the office of Christ, who is 
coming after roe, or pretend to his baptism 
of the spirit. We find also, that no less 
than three times in eight verses, when he 
speaks of his own baptism, he takes care 
to add to it the word (c) " vrater,'' to distin- 
guish it from the bapiism of Christ. 

As the baptism of John cleansed the bo- 
dy from the filth of the flesh, so that of 
Christ was really to cleanse the soul from 
the filth of sin. Thus John, speaking of 
i/sus Christ, in allusion to this baptism, 
says, (d) " whose fan is in his hand, and he 
will thoroughly purge his floor, and gather 
ib) John i. 25.-(c) John i. 25-34.-rc0 Mat. iii. 12. 

F 



60 

his wheat into his garner, but he will burn 
up the chafF with unquenchable fire." By 
this he insinuated, that in the same manner 
as the farmer^ with the fan in his hand, win- 
nows the corn, arrd separates the light and 
bad grains from the heavy and good, and in 
the same manneras the fire afterwards des- 
troys the chaff, so the baptism of Christ, 
for which he was preparing them, was oi: 
an inward and spiritual nature, and would 
effectually destroy the light and corrupt af- 
fections, and thoroughly cleanse the floor of 
the human heart. 

This baptism, too, was to be so searching 
as to be able to penetrate the hardest heart, 
and to make even the Gentiles the real chil- 
dren of Abraham, (e) <*For think not, says 
John, in allusion to the same baptism, to 
say within yourselves we have Abraham to 
our Father; for I say unto you,that God is a- 
ble of these stones to raise up children unto 
Abraham.'* As if he had said,I acknowledge 
that you Pharisees can,many of you,boast of 
relationship to Abraham by a strict <^ scru- 
pulous attention to shadowy and figurative 
ordinances ; that many of you caw boast of 
relationship to him by blood; Sc all of you by 
circumcision. But it does not follow, there- 
fore, that you are the children of Abraham. 
Those only will be able to boast of being 
his seed, to whom the fan and fire of Christ*s 
baptism shall be applied. The baptism o? 

{jT) Mat. iii. 9. 



61 



him, who is to come after me, and whose 
kingdom is at hand, is of that spiritual and 
purifying nature, that it will proauce effects 
very different from those of an observance 
of outward ordinances. It can so cleanse 
and purify the hearts of men, that if tr4ere 
are Gentiles in the most distant lands, ever 
so far removed from Abraham, and posses- 
sing hearts of the hardness of stones, it can 
make them the real children of Abraham 
in the sight of God. 

This distinction between the watery bap- 
tism uf Jjhn, and the fiery and spiritual bap- 
tism of Christ, was poiiit^.d out by Jesus 
Christ himself; for, he is reported to have 
appeared to his disciples after his resurrec- 
tio^, sndto have commanded them, (y*)^Hhat 
they should not depart from Jerusalem, but 
wait for the promise of 2he Father, which, 
says he, ye have heard from me. Foi John 
tru?' b^.ptizid with water, but ye shall be 
baptizad with the Holy Ghost not many 
days hence." 

Saint Luke also records a transaction 
which took place, in which Peter was con- 
cerned, and on which occasion he first dis- 
cerned the baptism of Christ, as thus dis- 
tinguished in the words which have been 
just given. (^)" And as I began to speak, 
says he, the Holy Ghost fell on them, as on 
us at the beginning. Then remem.bered I 
(/) Acts i, 4.— (g-) Acts xi. 15, 16. 



62 

the word of the Lord, how that he said, 
John, indeed, baptized with water, but y^ 
shall be baptized by the Holy Spirit/* 

A similar distinction is made also by St^ 
Paul ; for when he found that certain disci- 
ples had been baptized only with the bap- 
tism of John, (^)he laid his nand upon then? 
and baptized them again ; but this was the 
baptism of the spirit. In his epistle alsoj 
to the Corinthians, we find the following ex- 
pression ; (i) " For by one spirit are we all 
baptized unto one body." 

It appears then that there are two bap- 
tisms recorded in scripture ; the one, the 
baptism of Jonn, the other tiiat of Christ; 
that these are distinct from one another ; 
and that the one does not include the other, 
except he who baptizes with water, can 
baptize at the same time with the Holy 
Gnost. Now St. Paul speaks only of (k) one 
baptism as effectu2^1 ; and St. Peter must 
mean the same, when he speaks of the bap- 
tism that saveth. The question therefore 
is,whieh of the two baptisms that have been 
mentioned, is the one effectual, or saving 
baptism ? or which of these it is, that Je- 
sus Christ included in his great commis- 
sion to the Apostles, when he commanded 
them " to go and teach all nations, bapti- 

(h) Acts 1 9.— (i) 1 Cor. 12, 13.— (ft) Eph. i?, 5. 



xing them in the name of the Father, and 
of the ^on, and of the Holy Ghost." 

Th*". Quaker's say, that the baptism, in- 
cluded in this commission, was not the bap- 
tism of John. ^ 

In the first place, St. Peter says it was 
not in these words : (/) "Which sometimes 
were disobedient, when once the long suf- 
fering of God waited in the days of Noah 
while the Ark was preparing, wherein few, 
that is, eight souls, were saved by water ; 
( m) whose antetype baptism doth also now 
save us, (not the putting away the filth of 
the flesh, but the answer of a good con- 
science towards God,) by the resurrection 
of Jesus Christ.** 

The Apostle states here conoer^ing the 
baptism that is effectual and saving; first, 
that it is not the putting away of ths: filth 
of the flesh, which is efl'ected by water. 
He carefully puts those upon their guard, 
to whom he writes, lest they should consid- 
er John's baptism, or that of water, to be 
the saving one, to which he alludes ; for, 
having made a beautiful comparison be- 
tween an outward salvation in an outward 
ark, by the outward water, with this inward 
salvation by inward and spiritual water, in 
the inward ark of the Testament, he is 

(l) 1 Pet. iii. 20, 21. —(m) Antetype is the pro- 
per translation, and not »' the figure whereuntoe^' 

F2 



64 

fearful that his reader should connect th^se 
images, and fancy t;-at water had any tning 
to do with this baptism. Hence he puts 
his caution in a parenthesis, thus guirding 
his meaning in an extraordinary manner. 

He then shows what this baptism is, and 
calls it the answer of a good conscience to- 
wards God fay the resurrection of Jesus 
Christ. In fact, he states it to be the bap- 
tism of Christ, which is by the Spirit. For 
he maintains, that he only is truly baptized, 
whose conscience is made clear by the re- 
surrection of Christ in his heart. But who 
can make the answer of such a conscience, 
except the Holy Spirit shall have first pu- 
rified the floor of the heart ; except the 
spirituyl fan of Christ shall have first sep- 
arated the whefit from the chaff, and except 
his spiritual fire shall have consumed the 
latter ? 

St. Paul makes a similar declaration : (n) 
" Tjv as many of you as have been bapti- 
zed into Christ, have put on Christ." But 
no roan, the Quakers 8?^y, merely by being 
dippf'd under water, can put on Christ, that 
is, his life, his nature, his disposition, his 
love, meekness, and temperance, and all 
those virtues which should charactetize a 
Christian. 

To the same purport are those othe? 

(n) Galat. 3. 17. 



words by the same \postle : (o) " Know 
ye not, that so many of us as were baptized 
ttiXto Jfisus Christ, were baptized into his 
death ; tnat iike as Christ was raised up 
from the dead by the glory of the Father, 
even so we also should walk in newness of 
life,'* And again— (p) " Buried with him 
in baptism, wherein also ye are risen with 
him, through the faith of the co-operation 
of Qod, who hath raised him from the 
<lead." By these passages the Apostle Paul 
testifies that he alone is truly baptized, who 
first dies unto sin, and is raised up after- 
wards from sin unto righteousness, or who 
is raised up into life with Christ, or who 
so feels the inward resurrection and glory 
of Christ in his soul, that he walks in new- 
ness of life. 

The Quakers show again, that the bap- 
tism of John could not have been included 
in the great commission, because the ob- 
ject of John's baptism had been completed 
even before the preaching of Jeaus Christ. 

The great object of John's baptism, was 
to make Jesus known to the Jews. John 
himself declared this to be the object of 
it. (q ) ^« But that he should be made man- 
ifest unto Israel, t^erc/ore am I come bap- 
tizing with water." This object he ac- 

(«) Rom. 6. 3, 4. (p) Colon. 3. IS. 
Cl?) John X. U. 



66 

complished two ways ; first, by telling all 
whom he baptized that Jesus was coming, 
and these were the Israel of that tiine ; for 
he is reported to have bapl'^zed all Jtirusa- 
lena, which was the metropolis, and all Ju- 
dea, and all the countr y round about Jor- 
dan. Secondly, by pointing hiin out per- 
sonally, (r) This he did to Anorew, so 
that Andrew left John and followed Jesus. 
Andrew, again, made him known to Simon, 
and these to Philip, and Philip to Nathan- 
iel; so that by means of John, an assurance 
T/as given that Jesus of Nazareth was the 
Christ. 

The Quakers believe again, that the bap- 
tism of Jo!>n was not included in the great 
commission, because it was a type under 
the law, and all types and shadows under 
the law were to cease under the Gospel 
dispensation, or the law of Christ. 

The salvation of the Eight by water, and 
the baptism of John, were both types of 
the baptism of Christ. John was sent ex- 
pressly before Jesus, baptizing the bodies 
of men with water, as a lively image, as he 
himself explains it, of the latter baptizing 
their souls with the Holy Ghost and with 
lire. The baptism of John, therefore, was 
both preparative and typical of that of 
Christ. And it is remarked by the Qua- 

(r) John 1. 40. 



€7 

iicrs, that no sooner was Jesus baptized ty 
John with water in the type, than he was, 
according to all the Evangelists, baptized 
by the (s) Holy Ghost in the antetype. No 
sooner did he go up out of the water, than 
John saw the Heavens opened, and the 
spirit of God descendi? g like a dove, and 
lighting upon him. It was this baptism of 
Jesus in the antetype which occasioned 
John to know him personally, aud enabled 
him to discover him to others. The bap- 
tism of John, therefore, being a type or fi- 
gure under the law, was to give way, when 
the ant type or substance became apparent* 
And that it was to give way in its due 
time, IS evident from the confession ot John 
himself, For on a qutstion whicii arose 
between some cf John's disciples and the 
Jews about purifymg, and on a report 
spread abroad, that Jesushad begun to bap- 
tize, John S4)s, (/) '^ He (Jesus) must in- 
crease, but I must decrease.'* — This con- 
fession of John accords also with the fol- 
lowing expressions of St Pauls (u) "The 
Holy Gnost this signifying, that the way 
into the Holiest uf all was not yet made 
manifest, while as the first tabernacle was 
yet standing, which was a figure for the 

CO Mat. 3 16 —Mark 1. 10. (/) John 3. 30. 
(«)Heb. 9,8, 9,10. 



68 

lime then present," — which stood only in 
meats and drinks, and divers washings, and 1 1 
carnal ordinances imposed on them until ^ j 
the time of reformation.'* 



END. 



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